Communism in Mexico

Communism

Mexico

M. R. MADDEN

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Communism in the U. S. A.

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Communism in Mexico

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Cgp/right. 1936, The America Press.

COMMUNISM IN MEXICO

I. Objectives of Mexican Communism "

IN surveying the activities of Communists it is neces-
sary to keep in mind a certain definite point of view
which will help us to perceive the unity in all their
divergent and often confusing actions and which will
help us to detect just what is Communist propaganda.
For it often appears to he the opposite of what it is. . . .
Such a point of view is expressed very well in the Exer-
cises of St. Ignatius in the meditation on Two Standards,
that of Jesus Christ and that of Lucifer. These present
two opposing ideals ever in conflict and the final victory
though not in doubt, will not come until the end. Com-
munism presents the ideals of Lucifer — material riches,
material honors, material pleasures, and all the good it
promises comes under the head of material and physical
satisfactions. I am not saying, however, that every indi-
vidual Communist understands that these are the ideals
of Lucifer and so chooses him, for quite often individ-
uals take up Communist activities from a really noble
motive to lift man out of miserable conditions. The con-
centration on the physical aspect of these conditions
eventually prevents him from distinguishing between
the abuse of a thing and the thing itself and thus binds
him to the destructive character of the remedy proposed.
All of us can easily fall into the same error unless we
criticize constantly the objectives and methods of Com-
munism in the light of the standards of Christ.

According to Communist writings, teachings and ac-
tions, the great objective of Communism is to detach
man from God and to make him self-sufficient, inter-
ested in material satisfactions. In short, to de-super-
naturalize him. The Communist problem of how to
achieve this aim varies with the particular society and
the actual conditions. . . . Usually it is a case of putting
over the ideas that:

* Address delivered at the Collcj^e of New ho<"helle at a Symposium
OM Communism held under the auspices rf the Colle'^e Bureau, New York
State Chapter of the International Federation of Catholic Alumnae,
I'ehruary 1), 19115.

2

Communism in Mexico

1. Man is purely a natural being. Therefore every-
thing in accordance with nature and natural functions
is to be followed.

2. The institutions of society must be secularized,
that is, disconnected from everything that savors of re-
ligion and which emphasizes the supernatural and man’s
relation to God.

Hence the propaganda must be directed:

1. To secure an educational system based on the
idea that man is a purely natural being.

2. To supersede the corporate social institutions
such as the family, the State and the Church. These
are based upon integrated and universal relationships
which are natural to man in the sense of being in ac-
cord with his nature but which are not natural in the
sense of being purely material or perhaps material and
intellectual but never spiritual. For these institutions
the Communist wishes to substitute the group which is
a mere aggregation of human beings united for action
in common to satisfy a particular interest. It is from
this last idea — action in common — that this propaganda
gets its popular name. Communism.

These are not new ideas; in fact, they are quite old
but are never found developed in any highly civilized
societies and are never really popular in the sense of be-
ing supported by the majority in a civilization. Com-
munism flourishes best in a decadent, dying or weary
society, but it crops up every few generations as an anti-
movement, according to the health of the society in
which it operates. It is always unimportant and quies-
cent in a Catholic social order where the social institu-
tions are so firmly established that man is not at a loose
end and so easily to be detached. Nevertheless it is
never entirely absent even in a Catholic society, for the
reason given by St. Ignatius. The world is the theater
of the tremendous drama of the free will of man and
therefore even in a Catholic society, we observe the Com-
munist phenomenon rising to the surface and taking on
a new life. Today Communism is intensely active in
Russia and Hispanic America, particularly in Mexico,
but such intense activity is not the product of one gen-

Communism in Mexico

3

eration. So far as Hispanic America is concerned, this
present Communism is a growth of about two hundred
years and has come to its climax since the turn of the
twentieth century. Looking back, we can trace and
mark each step of the way . . . which is the classic way
of all Communist activity.

I have said that the problem was to implant an idea
— to detach man from God and the acknowledgment of
his relationship to God, and also to detach him from his
social institutions which have the function of fostering
this relationship. The best method of securing this is
to destroy the institution if possible, if not, to weaken
it and to substitute for the active life of the institution
the life of the group. Hence we must notice that there
will be an attack on the institution and a parallel propa-
ganda for the substitute, the group. We might note in
this connection how much American sociological thought
is preoccupied with the group. In fact Sorokin in a
study recently made of trends in modern sociology calls
attention to this preoccupation and does not hesitate to
say that sociology in the United States is the study of
the group or it is nothing.

Now the institutions most characteristic of the na-
ture of man are the family, from which he takes his life,
the State, from which he receives his protection, the in-
stitutions connected with private property from which
he receives his support, and the institution of the Church
which cherishes his soul and through which he receives
his final explanation and destiny. All these institutions
are socially so closely interconnected and psychologically
so integrated that their interpenetrations can only be
explained by an analogy of the interpenetration of the
spiritual, the intellectual and the physical in the nature
of man. To attack one is to attack all, and this is just
what the Communist does. But there is a certain order
in which these are arranged in a Catholic society and
the Communist makes his attack on the institutions as
a rule in this order.

At the head of society are the twin institutions of
the Church and the State, cooperating in their special
fields but not united. Then come the institutions of

4

Communism in Mexico

private property and the family. This is the traditional
organization according to the natural law, found in all
societies which pretend to civilization, but only to be
found perfected since the revelations of the Catholic
religion and Church established by Christ and where
this religion is sincerely practiced by the majority.

The Communist propaganda aims to destroy the re-
lation between Church and State. First, by weakening
the respect for religion and in Catholic societies by rais-
ing the doubt: Is the Church, the true Church, or is it
possible to know truth at all?

Secondly, the organization of the Church is attacked
by destroying the sub-institutions, the Religious Orders,
the charitable endowments, confraternities, schools, etc.
This so circumscribes the activity of the Church that it
can hardly be said to exist at all, and therefore may be
disregarded if not ignored.

Thirdly, to attack the existing institutions of private
property by crippling them or destroying them entirely.

Fourthly, to attack the curriculum of the school,
philosophy, languages, religion courses, anything that
is a medium for preserving traditions.

Fifthly, to attack the political institutions.

Sixthly, to attack the solidarity of the family unity.

Today we find the emphasis most strongly placed on
the schools and the family because the other institutions
are considered by the Communists to be so definitely
weakened that they have little influence.

The technique of carrying out these objectives will
vary with the psychology of the people and according
to the degree of stability these organizations may have.
It will be both indirect and direct : indirect by a propa-
ganda through the press, lectures, the arts, aiming al-
ways to establish the view that man has no supernatural
interests or possibilities, and to confuse the people;
direct, by abolishing the institution in a frontal attack.
All of this activity is presented first so as not to alarm
the people, and thus to arouse their effective opposition.
So it starts out by stressing real abuses if these exist; if
not they manufacture or exaggerate them. The same
vocabulary of the victims and opponents is used, but

Communism in Mexico

5

with a changed meaning not at first apparent. It up-
holds the same ends. Sometimes it even has the bold-
ness to take over the very program. It claims only to
destroy abuses and to build on reforms. It wins over
the unthinking by the vocabulary, the sincere by stress-
ing abuses, especially very patent abuses while ignoring
or minimizing the good achievements.

The history of Hispanic America gives us the most
complete picture of how all this was done and the at-
tempt made to destroy the Catholic social order. Mex-
ico and Peru where the most orderly societies, and the
most Catholic, were established suffered this attack in
the most bitter form, though all the Spanish possessions
were affected. Mexico, because of accidental circum-
stances such as climate, resources, nearness to world
trade routes, and the character of the Indians, was the
most successful and the most Catholic of all the centers
and where the ruin is now the most complete. This
process can best be studied in Mexico, where a Catholic
social order had been firmly established.

II. What Happened in Mexico

WE have just studied the general outlines of the Com-
munist plan, the great objectives of which are to
detach man from God and make him self-sufficient, in-
terested exclusively in material satisfactions. We saw
there how the working out of this plan varies with the
particular society and the actual conditions. Applied to
Hispanic America, the program was particularly suc-
cessful in Mexico due to accidental circumstances.

We must keep in mind these facts:

1. In Mexico the Spaniards established firmly a
Catholic social order, with all the institutions developed
and functioning according to the circumstances of time,
place and people. All of the country was not won over
by 1750, but there was no doubt at all, humanly speak-
ing, it would be won over in time. There was the Church
and the State working in harmony, there was the Cath-
olic school and the Catholic curriculum. There were

6

Communism in Mexico

the economic institutions sufficiently developed to
make Mexico the most prosperous of all the possessions
(with a surplus). There were the Catholic missions of
the frontier, extending the civilization; there were the
Indian towns to take care of their special interests;
there was the Catholic family solidarity. So that we
can say Mexico was Catholic.

Mexico, however, was governed from Spain and was
constantly receiving Spanish influences. Even before
1750 the Communist activity was appearing in Spain,
only not under that name of course. It was the propa-
ganda of the Italian, French, and English Free Masons
who took the slogan of enlightenment, liberation of the
human spirit, a free State, a free Church, but it planned
to turn the State against the Church and to detach the
people from the Church. The attack was first to get
rid of the teaching Orders, then the charitable Orders
and the charitable foundations. It was assumed that
the State would take over these functions and be dis-
interested, by which was meant free from abuses such
as might be found in a particular bishop or priest, or
Religious Order.

Circumstances were favorable for this. Some bish-
ops were won over to approve these encroachments of
the State through peculiar abuses in the Patronato. The
king’s conscience was easily stifled because of the cali-
ber of particular kings then ruling. The Inquisition
was distorted, attacked, weakened. New eighteenth-
century literature prepared the minds of the people to
accept these changes.

The first blow was the suppression of the Society of
Jesus in 1767. At one stroke this destroyed practically
all the secondary and university education in the Span-
ish colonies and was one of the primary causes of the
break with Spain. The most disastrous effect after this
in South America perhaps was the destruction of the
missions in the Banda Oriental, now Uruguay, and Para-
guay. Both of these places were so ruined they have
hardly yet recovered and therefore became fruitful fields
for Communist propaganda in time, particularly Uru-
guay. So for two generations, between 1767 and 1821,

Communism in Mexico

7

this Catholic society lacked a strong educational system
and there were really no leaders to take over the inde-
pendent countries in a truly intelligent way.

The second blow was the confiscation of the char-
itable endowments. This called in the mortgages and
disrupted the economic relationships and the land sys-
tem, introducing poverty and disorder. The confisca-
tions were then extended to the properties of the Church,
the Indian towns and the missions, disrupting all these
social and economic relationships.

The third blow was the spread of revolutionary
ideas on equality making it a thing of quantity, man
equal to man, instead of man equal with because of the
same nature, origin and final destiny. This idea of
equality prepared the way for the new Constitutions
for the independent Mexico on a basis of French Revo-
lution ideas instead of the old Catholic social and polit-
ical theory. This had the twofold effect of destroying
the balanced relation of Church and State and of weak-
ening the institution of the State itself. One unfortu-
nate result of all this was to introduce the influence of
the United States through Masonic lodges which advo-
cated a federal form of government on a basis of arti-
ficially created territorial States. This was so totally
un-Mexican and indeed un-Spanish-American generally
that it secured the support of only the worst elements
in the country, the poverty stricken, the adventurers,
the uneducated and disturbers generally who neither
understood the problems of government nor cared. It
is this element with which the United States has so often
cooperated misled by their vocabulary. This situation
also produced an opposing group, usually called con-
servative, but also un-Mexican and anti-traditionalist,
though some were honest Liberals who really respected
the Church and wished to leave her alone. This group
stood for a centralized organization of government but
on the French plan, not on that of the old Spanish Code
of Laws for the Indies, which was entirely scrapped.
This group was more often indifferent than actively
anti-Catholic. The struggle between these two groups
went on continually between 1821 and 1857.

8

Communism in Mexico

During this period appears a distinct Jacobin ele-
ment who were under the influence of Jacobin ideas
from the French Revolution. These worked openly for
what is now" called Socialism and Communism. The
conservative group divided into the eighteenth-century
Liberals, out for enlightenment and a free State and
a free Church, and French Socialists on the theories
of August Comte and the humanitarians of the nine-
teenth century. These leaders aimed to secularize the
State, the schools and the institutions of private prop-
erty, and marriage, though they did not otherwise touch
the family and had no intention of destroying private
property. In the Constitution of 1857 they succeeded in
obtaining these secular aims. A long argument, how-
ever, went on as to whether the Constitution should not
embody laws reforming social and economic abuses and
not confine itself to political questions. The Jacobins
wanted this, but the majority of Liberals did not, and
fortunately from the point of view of educating us in
the technique of Communism, the Constitution of 1857
confined itself to political matters so called. This Con-
stitution has a great deal to say about the rights of man.
It lists fifty-four, copying them from the Spanish Con-
stitution of 1812, but as no guarantees were provided
the list was an empty form.

This Constitution planted firmly several ideas in
the minds of many Mexicans:

1. Rights of men are absolute. Liberty is absolute.
Therefore no religious vow may be taken (Article 5).
This disposed of Religious Orders and the Sacrament of
Matrimony.

2. Rights can be determined by society and any gov-
ernment can offer a new list.

3. The State may intervene in matters of religious
w"orship and external discipline (Article 123). This dis-
poses of religious freedom.

These ideas practically eliminated for Mexicans re-
ligion, the Church and the influence of the Church. But
during the Administration of Diaz the country was so
exhausted, the laws were not enforced. The Liberals
satisfied turned to taking up the fine points of the in-

Communism in Mexico

9

diistrial revolution and prepared for a greater economic
ruin which encouraged the Jacobin-Red elements. The
Church had a chance to recover in a mild way during
this breathing space, but with no possibility of taking
the initiative in the restoration of the social order. It
concentrated on rebuilding a school system for the mid-
dle classes but the whole system of the missions and the
Indian towns had been so destroyed that the clergy had
almost lost the technique of handling these problems
and indeed the laws did not permit of their proper man-
agement. Nevertheless progress for the Church and
the Catholic culture was not inconsiderable as can be
seen from the programs of the Catholic Congresses held
in 1903.

This alarmed the Liberal-Jacobin elements. By this
time also the United States had a dominant economic
interest in the country and was in a fair way to take it
over. The Catholic program would interfere with this
development. Intelligent Mexicans saw this also and
there were preparations for a Catholic political party.
This was too much for the Reds and so they turned to
the United States for aid, representing to Americans the
bases for their common interests, using a vocabulary
with which Americans were familiar, such as separa-
tion of Church and State, secular compulsory educa-
tion, universal suffrage, a humanitarian program for
improving health and living conditions, labor reforms,
etc. In particular there was a great enthusiasm for
humanity and this attracted the support of various
Protestants who were not familiar with the actual con-
ditions. At the same time there was a revival of the
campaign against the character of the Catholic clergy
for the most part copied from radical news sheets of
the forties, fifties and sixties. Human nature being
what it is, this campaign attracted Catholic attention.
Many Catholics who knew as little about conditions as
their fellow Protestants fell for it and rather gathered
the impression that the clergy had interfered ver^^ much
at some time or other in the affairs of State. All this
was very vague but it had its effect and sympathy was
alienated from the Catholics struggling in Mexico for

10

Communism in Mexico

their rights. Thus the stage was prepared for the Revo-
lution of 1910, and the Constitution of 1917 was put over
and has been kept in power ever since.

This Constitution repeats all the features of the
Constitution of 1857 and in addition many of the social
and socialistic ideas which had been advocated for the
past hundred years by the radical groups. But unex-
pectedly a check appeared in the resurrection of the
Catholic spirit and revolt of the educated Mexicans
against the Communist program for socializing the land
and labor. Patriotic Mexicans suddenly saw that a
combination of Communism and United States pene-
tration would certainly ruin their country once and for
all. What could be the only basis of support for a coun-
ter attack? Certainly something which would have to
be traditional, true, permanent and constructive. The
Catholic program alone had these elements and this
began to take hold of the people. It is this Catholic re-
vival that has turned the Communist element to the
present stage of active persecution.

Two important things should be noted here. This
Catholic revival has appeared not only in Mexico. Since
the War it has been remarkable in Spain, in France, in
Italy, in Germany, attracting some of the best minds
and most influential leaders of the time. Certainly this
could have repercussions in Mexico. Also Communist
action since the triumph in Russia has secured a base
from which it can effectively operate throughout the
rest of the world. It has been able to strengthen its
affiliations with Communists in other countries and to
establish headquarters in important centers. Estab-
lished in Russia as a going concern it could now speak
with more authority and decision, and its propaganda
changed its key. Addressing, now, people, weary, dis-
couraged from the War and its aftermath, it speaks of
an organization to end chaos, of discipline, of security,
of control of wealth and privilege, of considering the
forgotten poor and downtrodden. The only other or-
ganized group in the western world which also speaks
of ending chaos, of discipline, control of wealth and privi-
lege is the Catholic group. Hence if the Communist is

Communism in Mexico

11

not to lose ground, which he is bound to do as the true
story of events in Russia filter out to a wider circle, he
must attack the Catholic, where possible, as in Spain,
Mexico.

So in Mexico, the decision was taken to enforce most
strictly the Constitution of 1917, leading to the events
which culminated in the years 1926-30. The half truce
of 1930 revealed to the Mexican Communist a change in
the sympathy of the United States. This was primarily
due to the laws affecting mineral and oil land and the
confiscation of properties as well as the labor laws
which were fast making it impossible for business men
to operate in Mexico. But this only determined the
more the Communists to put into operation their com-
plete socialistic program. This would reduce the coun-
try to such a state that perhaps the United States would
be forced to take it over or to withdraw. They do not
expect the United States to take over the country for
they count on a sufficiently large public opinion to sym-
pathize with their general aims.

They profess to admire American educational the-
ory, the progressive school and the preschool educa-
tional movement. They cooperate with various move-
ments here to further friendly relations with Latin
America such as the Committee on Cultural Rela-
tions with Latin America which runs a summer
school in Mexico City. Certain American sociologists
are interested in the anthropological approach to so-
ciology and meet with great support in their study
of early American Indian life. Publicists like Stuart
Chase have taken up with enthusiasm the study of the
native Indian culture, the handicrafts, finding it re-
freshing after a study of present industrial conditions.
This enthusiasm for the native culture is fostered by
every agency of the Mexican Government who see in it
an opportunity to belittle the European elements in
Mexican life and can use it as a smoke screen to mini-
mize the Catholic contributions. As a general rule,
people in this country prominent in business and polit-
ical affairs are not well educated in anything else. This
explains why some have been carried away by the work

12

Communism in Mexico

of such men as Diego Rivera. Their unusual choice of
subjects has won over the Americans who are fasci-
nated by what seems to them originality and skill be-
cause they have no standards by which to evaluate this
and no experience to help them. They miss in all the
Communist art, or attempts at art the decadent note
which is the deliberate cult of the ugly and the false.
It is important for us to notice that of all groups in the
United States sympathetic to the Mexican ideas, the
most sympathetic are the professional educators, chiefly
because in this field Americans are least conspicuous
for success but very active, very numerous in every com-
munity and very anxious to succeed with the new.

The Communists in Mexico have estimated all these
situations and therefore at the present moment have
narrowed their campaign down to two fundamental
points in which they hope to receive the maximum
American support and sympathy.

First in the field of education. This system has every
shibboleth and every fad which has been urged by some
one or other in the United States at some time during
the last generation, though not always of course put
into practice so that we have plenty of talk about these
theories though not so much experience with their ac-
tual operation. Not living in Mexico, we miss all this.
However there seems to be a common interset here.
Under all the talk and pretense of high ideals and hu-
manitarian endeavor the Communist educational pro-
gram in Mexico is intended to degrade and confuse the
people so as to leave them really uneducated and the
real aim of the whole program is planned to destroy
the traditional view of the family and to remove from
the minds of the people any religious ideas. This propa-
ganda is very direct.

The second point in their campaign is not to permit
any Catholic propaganda whatsoever, whether from
the Hierarchy officially or from the laity.

But all this is done in such a way that it will not ap-
pear on the surface to be what it really is. There will be,
and there is, the appeal to words and statements but not
to facts.

Communism in Mexico

13

We are now witnessing the last effort of Communism
to obtain in Mexico the original objectives I mentioned
at the beginning of this paper — to detach man from
God and to destroy all the corporate social institutions
such as the family, the Church and the State and private
property. If the educational program continues, the
people will become so corrupt that true family life will
be impossible; if the economic program continues pri-
vate property will be swallowed up in monopolies, the
State will disappear. In fact it has disappeared and in
its place is the tyranny of a powerful minority group
ruling by force. This is not government in any civilized
meaning of the word. Man will be permanently de-
tached from God and the Church will disappear, — be-
cause all the Mexicans will be dead.

But this I do not believe will happen, because as I
said this is the last effort of Communism. How soon
the reaction will have its first effect, I cannot prophesy.
I can only point out to you and summarize what I said
in the beginning. Communism never flourishes in a
true social order sincerely managed. It is always de-
structive, it always works along the lines I have indi-
cated— to upset the balance of society by destroying
the effective cooperation of Church and State, secular-
izing the institutions, then destroying them, especially
the family, the State and the private property institu-
tions, taking private property away from the many, or
rendering it useless to the many, destroying corporate
activity by installing monopolies whether public or
private, and setting man against man by regimenting
him in groups or masses. When you see these signs,
know that Communism is at hand and choose under
which standard you will stand, that of Lucifer, or that
of Christ.

REFERENCES

A. Encyclicals, Pastorals, Government Documents

All these are contained in the Catholic Mind under the
dates indicated:

Encyclical on Present Conditions in Mexico (“Acerba
Animi”). Pius XL November 8, 1932.

The Persecutors' Constitution. Mexican Hierarchy. May
22, 1917.

The American Archbishops' Protest. July 22, 1917.

The Mexican Archbishops' Defense. January 22, 1919.
Statement on Mexico. Bishops of the United States. June 8,

1935.

Socialist Education. The Mexican Hierarchy. February 8,

1936.

Appeal to End Persecution. The Mexican Hierarchy. Febru-
ary 8, 1936.

Mexican Bishops' Pastoral on Church's Efforts to Improve
Conditions of Workingmen. August 22, 1936.

B. Books and Pamphlets
1. From Conservative Viewpoint

Francis Clement Kelley: Blood-Drenched Altars. (Bruce.)

Francis Clement Kelley: The Book of Red and Yellow. (Ex-
tension.)

Raoul E. Desvernine: Claims Against Mexico.

Wilfrid Parsons, S.J. : Mexican Martyrdom. (Macmillan.)

Mariano Cuevas, S.J. : Historia de Iglesia en Mexico, 5 vols.

Jose Echeverria: Der Kampf gegen die katholische Kirche in
Mexico in den letzten 13 Jahren.

Charles S. Macfarland: Chaos in Mexico: The Conflict of
Church and State. (Harper.)

Henry Lane Wilson : Diplomatic Episodes in Mexico, Belgium,
and Chile. (Doubleday, Doran.)

Edith O^Shaughnessy : A Diplomat's Wife in Mexico.

Lloyd Jones : Mexico and Its Reconstruction.

Capt. Francis McCullagh: Red Mexico.

American Committee on Religious Rights and Minorities: Re-
ligious Liberty in Mexico. (70 Fifth Avenue, New York
City.)

J. LaFarge, S. J. : Communism and the Catholic Answer.
(America Press.)

Communism in Mexico

15

2. From Liberal Viewpoint

Carleton Beals: Mexican Maze. (Lippincott.)

Ernest Gruening: Mexico and Its Heritage. (Century.)

Stuart Chase: Mexico: A Study of Two Americans. (Mac-
millan.)

Frank Tannenbaum: The Mexican Agrarian Revolution.
Harry A. Franck: Tramping Through Mexico.

C. America

The following references are given to issues of America.
They are merely a sampling from the many articles in
America:

Church Spoliation in Mexico. D. P. S. November 20, Novem-
ber 27, December 4, December 18, 1909 — (2/141, 172, 199,
249).

Mexico and the Yaquis. B. Molina. February 5, 1910 —
(2/445).

The Coming Mexican Centennial. H. J. Swift, S.J. August
27, 1910— (3/507).

Mexico's Tribulations. H. J. Swift, S.J. April 8, 1911 —
(4/606).

Mexico Fifty Years Ago. H. Woods, S.J. January 31, 1914 —
(10/389).

An Appeal for Mexico. The Editor. July 4, 1914 — (11/269).
The Mexican of the Southwest. F. M. Troy, S.J. July 11,

1914— (11/298).

Mexico. J. F. Barry. April 24, 1915 — (13/30).

Mr. Tumulty and Mexico. R. H. Tierney, S.J. December 4,

1915— (14/173).

A Letter Reanswered. R. H. Tierney, S.J. December 11,
1915— (14/197).

Mexico's Plight. A. de F. December 18, 1915 — (14/225).
Nipping Revolutions. R. H. Tierney, S.J. February 5, 1916 —
(14/389).

This Way for Loot. R. H. Tierney, S.J. May 27, 1916—
(15/152).

Carranza, the Scourge of God. E. C. Byam. March 24, 1917 —
(16/561).

Alvarado, Despot and Demon. E. C. Byam. January 27, 1917
— (16/368).

Aspects of the Mexican Propaganda. E. C. Byam. July 4,
1917— (17/343).

Prejudice and Mexico's Ruin. E. C. Byam. August 4, 1917 —
(17/416).

Mexican Anarchy and American Gold. E. C. Byam. Septem-
ber 29, 1917— (17/641).

The Robbers and the Robbed in Mexico. F. Fernandez. July
17, 1918— (19/373).

16

Communism in Mexico

Mexico and the Peace Congress, M. B. Downing. March 1,
1919— (20/518).

A Resume of Mexican Conditions, A. E. Burke. February
14, 1920— (22/366).

Religious Liberty in Mexico, C. M. de Heredia, S.J. May 9,

1925— (33/77).

Tyranny in Mexico, February 27, 1926 — (34/471).

The Mexican Church Under Persecution, G. E. Hodson.
March 27, 1926— (34/568) .

Is There Religious Persecution in Mexico? W. I. Lonergan,
S.J. August 28, 1926— (35/467).

A, F. L, and Mexican Anti-Christianity, D. Goldstein. Sep-
tember 18, 1926— (35/541).

What Will the A. F. L, Do? D. Goldstein. September 25,

1926— (35/564).

Juarez and Maximilian, M. R. Madden. October 30, 1926 —
(36/61).

The Agricultural Question in Mexico, J. Diaz. November
20, 1926— (36/128).

An Irishman in Mexico, J. W. Fitzpatrick. November 27,
1926— (36/158).

An Irishman at Calles' Inauguration, J. W. Fitzpatrick. De-
cember 4, 1926— (36/176).

Madame Kollontay, Red Envoy to Mexico, M. M. Avery. De-
cember 25, 1926— (36/259).

Bolshevism in Mexico, C. J. Seitz. February 5, 1927 —
(36/401).

Debating the Mexican Question, C. Phillips. May 7, 1927 —
(37/83).

Calles Grows Panicky, J. McH. Stuaid. May 14, 1927 —
(37/106).

The Tragedy of Mexico. W. Parsons, S.J. June 25, July 2,
July 9, 1927— (37/248, 274, 296).

The State of Mexico Today, Bishop Diaz. January 14, 1928
— (38/336).

Three More Months in Mexico. P. Bailey. April 21, April 28,

1928— (39/32, 56).

Assassin or Martyr? W. J. Kenealy, S.J. December 3, 1928 —
(40/176).

Harbinger of Eventual Peace in Mexico. W. Parsons, S.J.
July 6, 1929— (41/299).

An Archbishop in Hiding. W. Parsons, S.J. September 7,

1929— (41/512).

Mexico and the New Propaganda, M. R. Madden. June 14,

1930— (43/230).

Mexico: Politics, Army, Church, J. F. Thorning, S.J. Octo-
ber 11, 1930— (44/11).

Democratic Mexico. W. Parsons, S.J. March 21, 1931 —
(44/571).

Communism in Mexico

17

Anti-Catholic Mexico. W. Parsons, S.J. March 28, 1931 —
(44/593).

Catholic Mexico. W. Parsons, S.J. April 4, 1931 — (44/619).
Mexican Panorama. W. Parsons, S.J. April 11, 1931 —
(45/14).

Mexican Indians and the Church. E. C. Byam. September 5,
1931— (45/518).

Mexico Remembers Guadalupe. J. Starr-Hunt. November 28,
1931— (46/181).

There Is a Persecution in Mexico. W. Parsons, S.J. October
15, 1931— (48/34).

An Open Letter to Ambassador Daniels. W. Parsons, S.J.
April 1, 1933— (48/618).

The Mexicans Are Catholics. L. J. Guernsey. April 29, 1933

— (49/78).

A Patron for the Working Man. A. Smith. November 25,

1933— (50/180).

The Silent Bells of Mexico. E. C. Hendrix. September 15,

1934— (51/535).

What Does Calles Want? W. Parsons, S.J. November 3, 1934

— (52/78).

A Letter From Mexico. January 12, 1935 — (52/322).

The Downfall of Education in Mexico. J. V. Jacobsen, S.J.
January 19, 1935 — (52/346).

An A B C of Mexican Politics. P. S. M. Ridland. February
23, 1935— (52/466).

Some Truths About Mexico. E. G. Byam. March 2, 1935 —
(52/490).

Red Fear in Mexico. F. V. Williams. March 23, 1935 —
(52/565) .

American Rights in Mexico. J. F. Thorning, S.J. May 4, 1935

— (53/78).

Mexico and American Public Opinion. J. F. Thorning, S.J.
June 15, 1935 — (53/224).

A City Without a Priest. J. Dee. July 6, 1935 — (53/297).

Is Mexico Yielding? E. C. Byam. August 24, 1935 — (53/463).
Bugs Under the Mexican Chip. R. H. Murray. September
14, 1935— (53/537).

The Message of Guadalupe. J. Castiello, S.J. February 15,
1936— (54/445).

Back From Mexico. G. L. McGonaghy. April 18, 1936 —
(55/30).

Defanaticizing Mexico. W. Parsons, S.J. April 25, 1936 —
(55/57).

Our Mexican Guests. J. H. Fichter, S.J. May 23, 1936 —
(55/151).

18

Communism in Mexico

Mexico This Summer, J. Castiello, S.J. July 11, 1936 —
(55/316).

Mexican Facts, American Duties, T. S. Hunter. September
12, 1936— (55/532).

Mexico's Catholics Preserve Their Heritage, J. A. Magner.
November 7, 1936— (56/100) .

D. Catholic Mind

Justice to Mexico, American Citizen. October 8, 1914.*

An Appeal for the Persecuted, America. October 8, 1914.
Mexican Liberalism, A. de F. December 8, 1914.

Some Decrees of the '"Reformers,” December 8, 1914.

The Church and the Mexican Revolution, A Mexican Lawyer.
May 8, 1915.

Mexico's Social Problem, A Mexican Lawyer. November
22, 1915.

The Church and Mexico, E. C. Hendrix. November 22, 1915.
Reflections on Mexico, November 22, 1915.

A Query and an Answer, November 22, 1915.

Marriage in Mexico, John Navarette. May 8, 1916.

The Failure of the Mexican Church, May 8, 1916.

Catholic Education in Mexico, Gerardo Decorme, S.J. No-
vember 8, 1916.

Mexican Catholicism and Masonry, Col. Eber Cole Byam.
November 8, 1916.

Mexico's "National Church,” Most Rev. Ignacio Valdespino.
February 8, 1917.

The "Unbiased” "Independent,” Hamilton Holt and Thomas
F. Woodlock. May 8, 1917.

How Catholic Mexico Is Governed, Most Rev. A. J. Dros-
saerts, D.D. December 22, 1924.

Catholic Education in Mexico, 1525-1912. Gerardo Decorme,
S.J. October 22, 1926.

The Catholic Church and Education in Mexico, Most Rev.

Francis C. Kelley, D.D. October 22, 1926.

Church and State in Mexico, Joseph F. Tborning, S.J. Octo-
ber 22, 1930.

The Mexican Scene, Joseph F. Tborning, S.J. December 8,
1930.

Three Documents on Mexico, November 8, 1932.

There Is Persecution in Mexico, Wilfrid Parsons, S.J. No-
vember 8, 1932.

Conspiracy in Mexico, December 8, 1934.

Socialist Education by Constitutional Amendment, Decem-
ber 8, 1934.

Archbishop Diaz Condemns Socialist Education, December
8, 1934.

* Issues carrying Encyclicals, Pastorals, etc., have been listed under “A.'

Communism in Mexico

19

Persecution in Chiapas. December 8, 1934.

Statement on Mexico. December 8, 1934.

Communism in Mexico. Marie R. Madden. April 22, 1935.
Bed Mexico. Hon. Clare G. Fenerty. June 8, 1935.

The Mexican Problem, Statesmanship Not Intervention. Hon.

John P. Higgins. August 8, 1935.

The Truth About Mexico. Hon. John J. Boylan. August 8,
1935.

The Mexican Religious Persecution. William J. Kenealy, S.J.
December 8, 1935.

The Mexican Religious Persecution. (Part H.) William J.

Kenealy, S.J. December 22, 1935.

Death Knell for Mexico. Wilfrid Parsons, S.J. December 22,
1935.

Mexico, Cardenas, and the Church. Jaime Castiello, S.J.
August 22, 1936.

The Calles Aftermath. Randall Pond. August 22, 1936.

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